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THE DELTJaJi;, 

AND 

^WA-TER BAPTISM 



PART SEC0.Y7). 

THE DRUNKENNESS OF NOAH, 

AND 

THE LORD'S SUPPER. 



BY 



D. C. KNIGHT 



'* Navum Tcstamentuin in Vetere latet, 
Vetus Testamentum in patet." 

" The New Testament lies concealed in the Old, 
The Ohl is unfolded in the New." 






" Entered according to Act of Congress in the year 3868, by D. C. KNIGHT, in the Clerk' 
OfQ.ce of the District Court of the United States, for the Southern District of New York." 



BROMELL & O'KEEFE, STEA.M PRINTERS, 10 SPRUCE STREET, NEW YORK. 



SCRIPTURE HOMEOPATHY. 



THE DELUGE AND WATER BAPTISM. 

" Begin, my pen ! some heavenly theme, 
And write some boundless thing, 
The mighty works or mightier name 
Of our Eternal King." 

The history of the world is divided into three period-, marked by two 
-important events — the Deluge and the advent of Christ. The dispensa- 
tions of these periods are so distinct that it may be said there are three 
worlds in one. They, however, so completely overlap each other that 
there is no imperfect link in the entire chain which connects the beginning 
with the fiual end, and each is so involved in the others that the study of 
one necessarily unfolds them all. 

Much speculation has been indulged in by those who are inclined to 
disbelieve the account given by Moses of a universal deluge, as to where 
the water came from which covered the highest mountains of the earth, 
" fifteen cubits and upwards." 

In answering this cavil, there has been various suppositions advanced 
by those having implicit faith in the Scripture account of the Flood. It 
has been beld by some that there was water created for the purpose, and 
afterwards annihilated by Divine power — but there is nothing in the 
Scripture to support such a supposition. In fact, there is nothing in the 
account of the earth's formation, as described by Moses, that gives any 
account whatever of the creation of water, at any time as a distinct ele- 
ment, or the annihilation of a single drop of it. At the creation of the 
earth, as described by Moses, water was an element existing and prevail" 
iog exceedingly, and darkness was upon its face. The incomprehensible 
"blackness of darkness" was its constant attendant, and yet, amid all 
this darkness, mysteriously " the Spirit of God moved upon the face of 
the waters." 

" In the beginning Grod created the heavens and the earth." The 
heavens first and the earth afterwards. This refers to a period prior and 
'distinct from that which Moses, in the following verse, goes on to 
describe, " The earth was without form, and void and darkness was upon 
the face of the deep." The earth at this time was in an embryo state, and 
.after six days labor it was born a new earth. Here is the *' deep" and 



'* darkness, ^^ the creation of which he gives us no account, except the gen- 
eral one, that in the beginning He created the heavens and the earth. 
They existed and formed a part — an important part of the earth in its 
embryo state, as it was formed in the begioning, ages before the waters 
were divided and the darkness dispersed. During this period, the earth, 
or chaos, was covered with water, as it was during the days of the deluge, 
and so far as we are able to judge its condition, must have been similar. 
There is no account of any water being annihilated, but merely separated, 
so that on the third day the dry land appeared. This same water which 
covered the earth when it was " without form and void," existed at the 
time of the Flood, in fountains of the deep, and was called forth by the 
Creator for the accomplishment of His purposes, and at His bidding 
returned to its hiding place, and there, in obedience to His commands, 
performs the duties assigned .to it. 

That the whole earth has been covered by water at some period long 
past, is evident from the petrified shells and fishes which are now found 
on the highest mountains of both hemispheres. The traditions of all 
nations carry them back to a universal deluge. The fact of such a flood 
is indeed so well established by science itself that few in this day are so 
bold as to deny it. 

Water and Darkness, the creation of which Moses gives us no partic- 
ular account, were evidently things existing at that period, when the 
history by him of the earth's creation commenced. Darkness we take to 
be the representative of evil. The Spirit of God fills all space. The 
Psalmist says : '* If I ascend up into heaven Thou art there. If I make 
my bed in heil, behold. Thou art there 1 " " His Spirit moved upon the 
face of the waters," and at that time a conflict took place between the 
Spirit of Light and the Spirit of Darkness. It was a conflict on the water, 
"God said, let there be light, and there was light." Water was then 
the abode of darkness — the habitation of evil. God assumed special con- 
trol of it at this time, for His own purposes. Divided and separated it, 
and appointed all its various and mysterious movements. At the time of 
the Flood he called it forth for a purpose, that purpose was the physical 
destruction of sinners. The washing and regeneration of the earth, which 
was the earth's second birth, it being restored to new and fresh life. For 
the accomplishment of this purpose — to cleanse the earth — to disperse the 
darkness of sin, he used Water, which had been the abode of Darkness. 
This was a baptism. "The waters prevailed exceedingly upon the 
earth." 

This is an important epoch in the history of the world, given us by 
inspiration, the study of which leads us more fully to comprehend the 
great plan of salvation, as laid down in the beginning. The spiritual and 
material mediums on which this plan was founded, and by which it is to 



be finally consummated, are perceptibly foreshadowed in^this grand and 
universal prevailing of the waters. The spirituality and the materiality 
which are used, and which are joined together in this plan, can no more 
be separated than we can separate soul from body, and still have visible 
life. They have been joined together by Goi, and whatsoever He hath 
joined together let no man put asunder. 

In this plan, God in His wisdom has seen fit to use material as well 
as spiritual means for the restoration and regeneration of fallen man, and 
however contrary it may be to our preconceived notions and prejudices, 
we have no authority for surrendering them, and saying that one or 
the other is not necessary, or that any can be saved without the aid o^ 
both. 

If the Spirit is all that is necessary, G-od would not have ordained 
that sinful flesh should be restored by the likeness of sinful flesh. If He 
had not designed that like should cure like, the glorious plan of the Re- 
deemer, Ma7i, would not have been inaugurated to restore to Him 
rebellious man. 

Among the many Christian controversies, that upon the mode of bap- 
tism stands pre-eminently prominent. Learned and labored essays and 
sermons have been produced, with results unsatisfactory. The actual 
good resulting from these is doubtful. It is a question whether they have 
not seriously retarded Christ's kingdom, and done much to prevent har- 
monious union of his sincere followers. Amid all this controversy upon 
the mode of baptism — a subject comparatively of little importance — we 
can gather little satisfactory information on the impi>rtant subject of 
baptism itself. The purpose for which it was intended is of far more 
importance than the mode by which it is administered. The object here 
is not to uphold or denounce any mode, but merely to give such reasons 
for the institution of the ordinance of baptism by water, and the necessity 
for its use, as are suggested by a careful reading of the Scriptures. 

The ordinance of baptism was instituted for a purpose, and we have 
■no more right or authority to disobey the command to baptise than we 
have the command to teach, and there is just as much saving efficacy in 
baptism as there is in preaching. Tiiey were both commanded by Christ 
to be performed by men, and while God in His wisdom has seen proper 
with His Spirit to operate through the sound of the human voice, which 
Is a mysterious materiality, He has also seen proper to operate through 
the agency of water, which is also a mysterious materiality — Noah being 
*' a preacher of righteousness," preaching preceded the flood, so preaching 
precedes baptism, " for how shall they believe in Him of whom they have 
not heard," and as the preaching before the deluge would have been a 
failure without it, (being the evidence of truth), so preaching is now a 
failure without baptism, which is the evidence of its effectiveness. 



6 

It is held by one class that water ''Baptism saves us." By another 
that it is important, but not necessary to " save us." It is held by another 
that no baptism by water is necessary to "save us." 

One holds that infant baptism is right and necessary; another, that i^ 
is useless and wrong. One holds that infants which are baptized will b^ 
saved, and them that are aot will perish. Another holds that all infant^ 
will be saved, whether baptised or not, and another, that all will perish* 

These different views of baptism are all entertained by different de- 
nominations, and taught from different pulpits,and from some so indefinite 
are the teachings on this subject, it is difficult to determine which, if any^ 
are taught. 

Now, if on a subject so important, " the, trumpet give an uncertain 
sound, who shall prepare himself to the battle." It is believed that the 
want of union, order and pointed force on this subject, has done more ta 
prevent the spread of the Gospel, and the increase of Christ's kingdom, 
than all the others combined. 

It is proposed here, in the further consideration of the subject, to start 
with these propositions : 

First — As unbelief did not destroy the antideluvians without the 
deluge, so we will not be saved by faith without baptism. 

Second— As by water without faith all men perished in the earth : so . 
by water, with faith, shall all have life in Christ. 

The declaratious involved in these propositions being similar, but 
differently stated, they will be considered one. 

It is evident from the Scriptures that baptism, at the time ot John^s 
insestiture, was considered as from God, for the question, '* John's bap 
tism from whence is it," makes it certain that it was then understood by 
all that John was delegated by God to baptise with water all who came 
to him, and that those who were thus baptised, were prepared by that 
baptism to be the followers of Christ, and the recipients of His Spirit' 
and we can arrive at no other conclusion than this, when we consider, In 
connection with John's baptism, the fact that Christ's followers (not ex- 
cepting the Apostles), were not baptised with the Holy Ghost until the 
day of Penticost. And we are impelled to conclude that Christ consid- 
ered those who were baptised with water as being given him by God, for 
he said, '* those' that thou gavest me I have kept, and none of them is 
lost but the son of perdition, that the Scriptures might he fulfilled^ Judas 
had never been baptised with the Spirit, and yet Christ recognised him 
as His. His by water baptism, the same as the other followers of Christ, 
were His. Neither Judas nor they could have been His in any other 
sense, for the comforter or spirit was not sent to any of His followers 
until afterlHis resurrection, and at that time to those only who were 
baptised with water, for the Apostle's injunction and promise wap, "Re- 



pent and be baptised every one of you, for the remission of sins, and ye 
shall receive the gift of the Holy Ghost," and " ye shall receive power after 
that the Holy Ghost is come upon you." There was nothing remarkable 
in the intellectual or moral force of the Apostles, until they received this 
Divine Power. But by this spiritual infusion, they become pre-eminently 
men of fores and power, and their influence among men was marked and 
superior to others possessed of cultivated faculties and finer natural qual- 
ities than themselves. They became the recipients of a conscious power 
— a power that comes from God only. A gracious o-zY^ that forces "the 
shoemaker to go beyond his last," and the fisherman beyond his net. But 
where is the evidence that these men would have received this power if 
they had not submitted to the ordinance of *water baptism ? Do all per- 
sons who are thus b'aptised, receive the Spirit ? They have the promise 
and most certainly do, if they repent and are baptised for the remission 
of sins, and believing they will receive it, they will receive it, " according 
as God has dealt to every man the measure of faith." " There are diver- 
sities of gifts, but the same spirit." " Gifts differing according to the 
grace given us." 

Though it is admitted that Judas, with the other Apostles, was bap- 
tised, and thus became Christ's ; yet because he was lost, it cannot be 
admitted that the ordinance of baptism was thereby in any manner 
affected, or its efficacy impaired. For to argue that an act, the commis- 
sion of which completes a general plan, without which act the general 
plan would be not only incomplete, but defeated, destroys or in any man- 
ner viciates any one of the parts of that plan, is to found our argument 
upon an absurdity. If those who were the subjects of baptism then, be- 
came Christ's, those who are baptised now, become His. 

The aposcacy of Judas was foretold by inspiration, ages before the ad- 
vent of Christ, and was to follow as a necessary act in the plan of salva- 
tion. It was necessary that Christ should be betrayed and crucified. He 
"being delivered by the determinate counsel and fore-knowledge of God,'' 
and that He should rise from the dead and become the first fruits of tnem 
that slept. Therefore, the sin of Judas, into whom the devil entered, 
was a part of the general plan, and was necessary to open up the way for 
the final and complete destruction of the sin of Adam, which the devil 
had wrought in all men through him. Thus the sin ot Judas was made 
to cure the sin of Adam and the original sin of all men was atoned for in 
the death oi Christ. God took the devil's own instrument with which to 
defeat the devil himself, thus making plain to all that He cures like with 
like, and that none may fall to see the depth of His wisdom and the maj- 
esty of his power. He wounds to heal wounds. To destroy death He 
kills and makes alive again. 

Man being created in the image of lu's Maker, is a triune creatu]:e, hav- 



8 

ing three distinct parts — moral, intellectual, and physical. Now, we can- 
not suppose the plan of salvation complete, unless it compass effectually 
the triune man, restoring him to his original purity and privileges, and 
exalting him to a state of happiness where the several parts of his triune 
nature will perform, with joy and gladness the duties for which they were 
first created. To complete this plan, it required the Father, Son, and 
Holy Ghost. The Father, through the intellect, brings and gives us to 
the Son, for " Behold I and the children which God hath given me. For- 
asmuch then, as the children are partakers of flesh and hlood, he himself 
likewise took part of the same, that through death he might destroy ' 
death. The Holy Ghost performs its office in the plan by its operation 
upon the moral part of our*^ nature — the heart. Hence, the command to 
baptise in the name of the Father, Son, and Holy Ghost. In the ordi- 
nance of baptism and the Lord's S upper, we have these three material 
substances — water, which, at the crucifiction, came from Christ's side ; 
wine, which represents His blood, and bread, which represents His flesh. 

It is not to save the moral or spiritual part only, that this plan was in_ 
stituted, but to save all three, which constitute man. " For a spirit hath 
not flesh and bones," and the spirit never dies. Christ died ^physically, 
that men might not physically perish but through the resurrection — have 
everlasting life — -that they might, by a voluntary act on their part, be- 
come the inheritors of heaven and eternity, and hence, He said, " ex- 
cept a man be born again of water and the spirit, he {man) cannot enter 
into the kingdom of heaven." *' There is a natural body and a spiritual 
foody." Water baptism is the preparation of the natural body for that 
change which it is to undergo " at the last trump." It preserves the 
germ of the resurrection. It is the mysterious and incomprehensible 
connection between the natural and spiritual. We know not the silent 
and unseen process by which water bleaches ; we know not the process by 
which it operates on seeds to produce germination. It has been discov- 
ered that a grain of wheat dryly wrapped up, for ages, in an Egyptian 
Mummy, did not germinate until it was put into the moist, earth, then it 
brought forth abundantly. " That which thou sowest is not (quickened 
except it die," {or rot). 

Without doubt there is a period when the minute particle of inert 
matter which, in the course of time, is to become flesh, may, by some* 
slight circumstance, directed by the All Wise One, be so shaped and 
moulded that the same particle would become either the flesh of fish or 
bird, beast or man, according to the direction given it at this particular 
time. Though this is all beyond the vision of finite beings, yet we know 
that all the different kinds of flesh originate in the same inert matter, 
and the different qualities or fineness of flesh, in the four kinds mentioned 
hj the Apostle, are all produced from the same inert matter. So we 



may conclude that tliere is a period when i\iQJitsh may be so acted upon, 
and its future condition so directed by the agency of water baptism that 
it is thereby fitted " unto the resurrection of life," by Him " who shall 
change our vik body, that it may be fashioned like uato His glorious 
body." '* For if we have been planted together in the likeness of His 
death, we shall be also iu the likeness of His resurrection," for, " if the 
dead rise not at all, why are they baptised for the dead." The degree 
of repentance or the amount of faith which an individual must have to 
constitute them a subject for baptism is not stated in the Scriptures — if 
as *'a grain of mustard seed" — the feeblest assent of the individual to 
the ordinance is sufficient. The command is, " Him that is weak in the 
faith receive ye, but not to <iM^Z>if/it/ disputations." For as many of yoa 
as have been baptised in Christ have j^ut on Christ, and are all the chil- 
dren of God by faith. 

It is evident that the material affects the Spiritual, and this will not 
be denied by those who are opposed to and denounce the sacraments aa 
without efficacy. The question, " What is a man profited if he shall gaii 
the whole world and lose his own soul ?" evidently teaches that the ac- 
quisition, of material substance, contrary to the command of God, or even 
the unlawful attempt to acquire it will affect the futurity of the soul, 
even to its loss by damnation — which is the loss of the man himself. 

There is as intimate connection between men and the world as there 
is between body and soul ; and while they are in this world, they are in the 
body, andarebaing prepared, both soul and body, for the world to come; 
and their preparation will bs in a measure directed by the use which they 
make of the materi.ility with which they are surrounded, either to the res- 
urrection of the just or the unjust. Though this is ther teaching of the 
Scriptures, and is the doctrine as preached at the present day, yet wh le 
some declare that the acquisition of material substance contrary to God's 
law, will be effcictual in banishment from His presence, they also declare 
that the application of material snbstance, according to God's command, 
is of no avail, and has no saving efficacy in it. The glaring inconsistency 
of such reasoning is so apparent that it is necessary only to call attention 
to it. The conclusion to which such reasoning necessarily leads, is that 
the devil has material power which God, the creator of heaven and earth, 
has not. ** Soul thou hast much goods laid up for many years." These 
goods evidently affected the soul — the inner man, for ''he thought within 
himself saying, take thine ease, eat, drink, and be merry." The devil, 
through material substance, had invaded the territory within and made 
captive the soul Now, if the devil has power through the agency of 
materiality, such as he selects to capture and destroy the soul, is it too 
much to say that God, through the agency of materiality such as He 
commands, cannot restore and save that soul. He commands the use of 



10 

water, which is cheap, abundant, and easily obtained, and he commands 
its use to restore, because He used it to destroy, thus showing the devil 
and angels, as well as men, that He can use the same material to destroy 
or kill, and to restore or make alive. 

Climate is conceded to be an all controlling influence upon the races 
of mankind, affecting them physically, mentally, and morally, as they 
change from the climate of their nativity tc that of another. The Jew, 
however, is entirely exempt from climatic influence, and can, in fact, 
adapt with impunity, all the various grades of . climatic, temperature. 

" From Greenland's icy mountains, 
To India's coral strand, 
Where Afric's sunny fountains 
EoU down tlie golden sand." 

It is true, he is subject to disease and death, as all others are, but not to 
those diseases such as are contracted by other races in adapting a tem-^ 
perature widely differing from that of their nativity. The Jew, there- 
fore, in this respect, is different from all other races of mankind. But 
wherein this difference lies, the physiologist is not able to define. The 
student in the dissecting room has not discovered the particular formation 
of bone or blood, muscle, nerve or fibre, that constitutes the peculiar for- 
mation which exempts the sons of Abraham from the influence of climate, 
which is so degenerating to other races. • This pecuharity of the Jew con- 
sists not in the different formation of his [)hysical, mental or moral organiza- 
tion, but in a design or decree of Grod represented in circumcision, by which he 
is fitted, prepared, and preserved for the purpose for which God designed, — 
that he might be a living miracle^ known and read of all nations — that he 
might be a living, lasting', and incontrovertible witness, that God can, by 
means which to men appear foolish, so prepare a race of mankind for an 
earthly change that they can be transported from their native, to a for- 
eign and opposite clime, with perfect impunity. From them the followers 
of Christ are to learn that baptism makes them '' a peculiar people," and 
fits them for the great and final change, when they shall be "in the 
twinkling of an eye" triumphantly transported, even through fire, to "a 
habitation not made with hands, eternal in the heavens." 

Elisha, who at that time represented the Word, " sent a messen- 
ger to Naaman, saying, ' Go and wash in Jordan seven time?, and thy 
flesh shall come again to thee, and thou shalt be clean.' " 

The duty he was required by the message to perform was so easy and 
simple that it struck him as the most consummate foolishness^ •' So he 
turned and went away in a rage." Bat the reasoning of his servant, 
•* if the prophet had bid thee do some great thing — something that would 
have required much time and money, — wouldst thou not have done it,"^ 
convinced him so far that the assent of his will to wash and be clean was 



11 

gained. This assent of the intellect was uecessarj', and he could not 
have washed without it. It was that credit given to the prophet's prom- 
ise which constitutes faith. 

Though Naamau might have lived till he was as old as Methusaleh, 
and his faith might have increased daily, " so that he could r*^move 
mountains," yet if he had not washed in Jordan seven times he would not 
have been clean. It was .the prescription and application of water to 
Naamau that restored him to a new life of physical health and strength. 
He was born again physically of water, " and his flesh came, like unto 
the flesh of a little child." He was restored by no peculiar property 
inherent in Jordan's sluggish stream, for its turbid waters were in reality 
no better, no more medicinal, than that of the limpid streams of "Abama 
and Pharpar, rivers of Damascus," but it was his ohedkrxe in the appli- 
cation of the prescription as given him by the man of God that freed him 
from the loathsome disease of leprosy, and restored him to the joys of 
new vigor and life and made him indeed a new man, regenerated and dis- 
inthralied from the bonda<2:e of disease. 

When Jesus said to the blind man, " Go wash in the pool of Siloam," 
the man iutellectnally assented, believing the assurance implied in our 
Lord's injunction, that he would by this means receive his sight, " there- 
fore he went his way, and washed and came again, seeing." Without the 
assent of his mind, he would not have washed, and without washing he 
would not have received his sight. Therefore without the aid of both 
faith and baptism we cannot be saved. '' He that belie veth and is hap^ 
tised shall be saved, but he that beheveth not shall be damned." Faith 
and baptism in this passage are inseparably joined. " He that believeth 
not," he that has no faith at all, will not be baptize^., and consequently 
*' shall be damned." 

But if he has faith, and is not baptised, what will be his condition 
then ? The same as if he had not believed, for without baptism, which 
is a work, his faith is dead, for Jesus said, " the Pharisees and lawyers 
rejected the counsel of God against themselves, not being baptised,'^ but 
" all the people that heard John and the publicans, justified God, being 
baptised with his baptism." Baptism^ then, is God's will, purpose, design 
and decree, that all men shall be saved by water, ivitk faith in Christ ^^ 
because all men in the earth wers destroyed by water, icithout faith.. 
The only foundation for a belief contrary to this proposition is that of 
the thief on the cross who was saved. Thousands have no doubt been 
led to neglect an all important duty, and " reject the counsel of God," 
by an exposition of this passage of Scripture which circumstances do 
not justify. Only one of the four Evangelists mentions the conversion of 
the thief on the cross. Matthew and Mark say that the thieves that 
were crucified with him reviled him. John says they crucified him " audi 



12 

two others." Admitting that Luke viewed the Cross from a different 
stand point from the others, and was in a position to hear better than 
they (though "Jesus saw the disciple standing by whom he loved") 
there would be doubts as to the wisdom of upholding this unsupported 
testimony so forcibly as to lead men to believe there is salvation without 
baptism, because we have no evidence that this thief who was saved had 
not been baptised. The probabilities are much stronger that he had 
than that he had not, for "all the people that heard John justified Grod 
Taeing baptised." Then went out to him Jerusalem, and all Judea, and 
all the region round about Jordon, and were baptised of him in Jordon, 
confessing their sins." Is there not the strongest probability that this 
thief who was saved was one among the thousands who went out and was 
baptised. His having been baptised was the means of his being drawn 
to Christ, and noticed by Him. He evidently knew something of Christ's 
lite, for he said, '* this man has done nothing amiss." 

" When the unclean spirit is gone out of a man he walketh through 
dry places seeking rest, and finding none," and unless he is baptised with 
water, '* the last state of that man is worse than the first," because he 
is seeking salvation in dry places, in another way from that enjoined 
upon him, where he will find no other Spirit than those " more wicked 
than himself." 

To be born of water, is to be buried in baptism. The seed we plant 
in the ground, is first buried and then born into new life. Baptism is 
not the washing away of the filth of the flesh, for while we live on this 
earth this will cling to us, but it is the answer of a good conscience 
towards God — the receiving of his counsels — the acceptance of the means 
placed within our reach, by which we are made partakers of the benefit 
of Christ — death. Being buried with him in baptism, we shall be in his 
likeness when we are raised into newness of life by the power of the 
resurrection. 

By the natural providence of God with parental instrumentality, chil- 
dren, through their natural birth, become the involuntary, unconscious, 
and unavoidable subjects of the law of sin and death. By the spiritual 
providence of God, as manifested by His grace, through the instrument- 
ality of parents or guardians in Baptism, they are made the involuntary, 
unconscious, and unavoidable recipients of regeneration, and partakes of 
the blessings of redemption, which Christ came to accomplish. The first 
is the natural birth by which they are in Adam involuntarily the subjects 
of death. The second is the spiritual birth by which they are in Christ 
involimtarily the subjects of life. If the parents, or either one of them, 
are regenerate and born anew, of water and the spirit, the souls of their 
children at birth, with all their faculties and powers, are as livingly and 
surely united to the Lord Jesus Christ, as the souls of their parents who 



13 

repented and believed on Him, " For behold I establish my covenartt 
with thee and with thy seed,''^ and the seed of the unbelieving parent is 
sanctified by the believing one, " else were their ceildren unclean, but 
now are they holy. Hence, it is concluded that all infants, either of whose 
parents are believers, dyimg at an early age, die in Christ, they are holy 
and participants of the covenant. But all infants, both of whose parents 
are unbelievers, dying before baptism are unclean and die in Adam. 
Tlierefore, " suffer infants (by baptism) to come unto me " (for they can 
come unto me in no other way) " ^n^Jorlid them not, for of such" (in- 
fants) in large part, is made up the kingdom of heaven. 

Sin is a spiniiial poison, 
Grace is a spiritual antidote. 

Man is the poisoned subject composed of material substance perme- 
ated with spiritual poison, which constitutes sinful flesh. This poisoned 
substance— man, could not be reached by the great spiritual physician, to 
administer to him the spiritual antidote, unless he was transformed into 
material substance, man " made in the likeness of sinful fleshP And' 
when thus transformed, this spiritual antidote was not administered to 
all men in the mass, but it was through such mexins as were appointed 
that they were to be benefitted by it, and by his being thus made in the 
likeness of sinful flesh, it was put within the reach of all sinful flesh to be 
benefitted by it if they accepted the appointed means. 

All men are in Adam by their natural birth, and the inheritors of 
sin, therefore, " in Adam all die." No man is in Christ by natural birth, 
but by baptismal birth they are, and are the inheritors of grace, and are 
as effectually in Christ as they are by their natural birth in Adam, 
therefore, *' in Christ shall all be made alive." As material substance, 
ihe flesh, in the general plan for the interposition of grace by Christ, was 
necessary, so is niaterial substance, water, necessary as a medium for the 
saving application of grace in the regeneration of the individual man. 
As the fetus in the womb, without being suspended in water, would be 
an abortion, cut off from natural life, so in the second birth, without the 
application of water in buptism, he will be cut off from that newness of 
life — the resurrection of the just. 

The fact that no sect or society of Christians who have refused the 
ordinance of water baptism have ever been successful, though their faith 
be simiL^r to others who accept it. And the further fact that those who 
adhere to it most strongly are the most numerous, powerful and endur- 
ing, are sufficient evidence that those who reject water baptism reject 
God's counsel, and consequently cannot be among those who advance His . 
kingdom. 

Take for example the Quakers, who as a class compare most favor- 



14 

:ably, in a moral point of view, with any denomination of Christians, and 
so far as we can judge from appearances, they have in some respects the 
advantage. But when we consider their condition as a branch of Christ's 
church we fiad that after a lapse of about two hundred years, during a 
portion of which time they flourished by increasing in prosperity and 
numbers, they are now passing rapidly away, and the question is often 
askedj why is the Society of Friends diminishing in numbers ? In some 
places they gradually die out, until there is but one remaining, and" soon 
none. Their precepts are good, their practice is excellent, their prayers, 
though silent, may ba more sincere, for 

"Prayer is the souls sincere desire, 
Utter'd or expressed." 

Their faith is strong, for they believe they are the recipients of the 
Holy Spirit. The question, therefore, why they do not endure is impor- 
tant, for societies established for benevolent purposes, and not as belong- 
ing to Christ's kingdom, are prosperous and enduring. The reason is 
evidently that in rejecting water baptism " they rejected the counsel of 
Godf against themselves," — not being "cleansed with the washing of 
water by the Word." The tenets of the Quakers are commendable, and 
the fault with them is not in what they do but what they omit to do. 
They abide literally by the inj auction of Christ in His sermon on the 
Mount, "Swear not at' all,'' but they positively reject the injunction, 
"^ 'Teach all nations, baptising them." Tiie former is the "mint and anise and 
cummin,'' but the latter, which they have '' omitted, are the weightier mat- 
ters which they ought to have done, and not to leave the other undone." 
The lesson which the failure of their tenets teach is that spirituality and 
materiality are still joined together in the present dispensation, and that 
sinful flesh might as well attempt to fly with angel's wings, as to appro- 
priate to itself the Spirit, without obeying the weighty injunction of 
Christ, " Go ye, therefore, and teach all nations, baptising them in the 
name of the Father and of the Son, (which was flesh), and of the Holy 
Ghost." 

In the great plan of salvation, Christ is the all-important and only 
Mediator sent by God, that in Him we might have life eternal. But he 
also institutes certain ordinances, that in the use of them, by our own act, 
we might thereby justify God and be in Christ. These ordinances are 
" as if a wheel were in the midst of a wheel " — a plan within a plan. 
The sending of Ohrist and the Holy Ghost are the prerogative of God ; 
the rejection of them, or their acceptance through his appointed means, 
is an act of man, and he is not compelled against his will to receive them. 
When mac sined, it was by some act of his that he became a sinner con- 
demned by the law of God, which he had violated, and there was no 



15 

means by which he could appear in person at the l;)ar of infinite justice 
and plead for himself, so an Advocate was appointed for him, to plead 
his cause " without money and without price; " but he cannot have the 
services of this Advocate without some act by which he acknowledges 
himself condemned, and acknowledges the justice of his condemnation. 
Therefore our I-ord said, by the act of baptism ' the publicans justified 
God." It requires an act to counteract an act. It requires man to save 
man, " for the Lord said, My sjpirit shall not always strive with man, for 
that he is q\so flesh " Here is the spirit striving with man, and the result 
is his destruction by water. Under the new cispensation he is saved by 
water and faith in Christ, "for that he (Christ) is also fleshy The rea- 
son why it required the man Christ Jesus to save man, (Adam) is because 
God's Spirit would not strive with man, *' for that he was flesh,'' and con- 
sequently he could not be saved by the spirit alone. 

Man was the cause of sin. 
Man is the remedy for sin. 
To overcome deatli Christ died. 

The principle of homeopathy is so cbarly involved in the plan, that 
to prove it from Go&'s word, it will be only necessary in its further con- 
sideration' to quote the argument of Saint Paul, which pre-eminently pre- 
sents this principle heal similar with similar. 

*' For as by one man, many wem made sinners, so by one (man) shall 
many be made righteous. Rom. v. 19. ''For, if by one man, (Adam) 
death reigned, much more shall life reign by one (man) Jesus Christ.' 
Rom. V. 17. "As by one (man) judgment came upon all men to con- 
demnation, even so by one (man) the free gift came upon all men to jus- 
tification of life." Rom. v. 18. 

Again — the law of the spirit of life in Christ Jesus hath made me 
free from the law of sin and death. For what the law could not do in 
that it was weak through the flesh, God sending his own son in the like- 
ness of sinful flesh, and for sin condemned sin in the flesh. Rom. viii. 2, 3. 
Christ who knew no sin, was made to be sin, (to cure our sins) that we 
(men) might be made the righteousness of God by him (man). II. Cor. 
V. 21. Christ hath redeemed us from the curse of the law, being made a 
curse for us. Gal. 3. 13. Through the unbelief of the Jews, the unbelief 
of the Gentiles was removed. Rom. xi. 30. As in {on£ man) Adam, all 
die, even so in [one man) Christ, shall all be made alive. For, since by man 
came death, by rmn came also the resurrection of the dead. I. Cor. xv. 
21, 22. 

Mount Sinai caused fear and trembling. " Moses said, 1 exceedingly 
fear and quake." Mount Calvary was the cure for this fear and trem- 



16 

bling, and the darkness and quaking at Calvary were the counteracting 
remedies for the darkness and quaking of Sinai. 

As the waters prevailed exceedingly upon the earth, and passed over 
all who were its inhabitants and exposed to it at the flood, so must it 
now prevail exceedingly upon the earth, and be applied to all in baptism 
before the conclusion of the present dispensation. 

There is a mysterious and intimate connection existing between this 
element, as described at the creation, and its use in baptism as a means 
in the restoration c f fallen man to his original state of purity and hap- 
piness, for as the spirit of God moved upon the face of the waters at the 
beginning, in the earth's embryo state, so does it move with the waters 
now,and so at the end, at the final restitution of all things will His spirit 
move upon the face of the waters which shall prevail exceedingly upon 
the earth in baptism. 

Baptism is the fountain, the source of that " river, the streams whereof 
make glad the city of God." 

'* And now, why tarriest thou ? Arise, and be baptised and wash 
away Ihy sins, calling on the name of the Lord.'' 



PAET SECOND. 



THE DRUJS^KENNESS OF NOAH, 

AND THB USE OF WINE IN 

THE LORD'S SUPPER. 

In the ninth chapter of Genesis and twenty-first verse, is a compre- 
hensive description of the great fall of a great man. • 

Men who find favor with God and obey his commands, often become 
immediately the subjects of great trials and temptations. Often uncon' 
sciously and without notice or warning, they are led out to be tempted 
©f the devil, in a manner unexpected and unlooked for, and the more 
exalted their moral and spiritual position, the greater the latitude given 
the enemy who assails them. 

They are let into new and untried fields of conflict, and compelled to 
contend against new and powerful weapons, wielded by an enemy in 
ambush — unheard and unseen. 

The tent or wilderness in which they find themselves so lonely, 



17 

dark, and dismal that their imaginations harrass and frighten them into 
dangers more trying and perplexing than those from which they would 
escape, and it is he only who withstands these trials and temptations 
to whom angels come and minister. Xoah was assailed within his own 
tent, while he was quietly, and as he supposed, securely reposing beneath 
it. Our places of abode are often like armories, filled with weapons 
which even our breath at times is sufficient to 'out in deadlv motion. 
Danger unseen besets us on every side. 

" Millions of spiritual being walk the earth 
Unseen, both when we wake and when we sleep." 

It is proposed to consider this subject under two beads. 

_First — The similarity of Noah's and Adam's transgressions. 

Second — Tae similarity of the means used by Saran to introduce sin 
into the world, and by the Almighty to overcome and eradicate it. 

1st. Nakedness is a concomitant of sin, and in this [rarticalar there is 
a striking similarity between the sin of our first parent and th^t of Noah. 
Nakedness here is being deprived of the robe of righteoasness, and begets 
that desire for the outward decoration and adorning of the body, " the 
putting on of apparel " It is an appeal to art and materiality to shield 
us from the punishment of exposure to which sin subjects us, and '* we 
shall be found naked,'' unless we " put on Christ." 

The nakedness of our first parents was discovered after sinning, and God 
made garments of skins and cloihed them. To obtain these skins tlie life of 
some animal was taken, and thus was instituted the first sacrifice for sin, 
and the animal, as well as man, became a suflerer from Adam's transgres- 
sion, and till now, " the earnest expectation of the creature waiteth for 
the manifestations of the sons of Grod." 

In the case of Noah, his nakedness was covered by his two sons, with 
garments already at hand, and for his transgression, his descendants 
through Ham became sufferers by the curse of slavery, and all by drunk- 
enness. 

At the termination of the flood, the earth was regenerated, washed and 
' cleansed from sin, and Noah stood forth the representative of righteousness. 
He had been chosen by God and placed in the Ark, with his famUy, 
and safely landed "upon the mountains of Ararat." He new stood in the 
same relation to his Creator, as his prototype did in the Garden of Eden. 
As to his being as pure and free J'rom sin, there can be but little doubt, 
as the intention and purpose of the flood was to wash out every vestige 
of sin and wickedness from the earth, and restore it to its pristine state 
of innocence and purity, and to give man an opportunity once more to 
meet his great adversary in such form and manner as the wiley foe mignt 
choose to approach him. According to the description of the formation of 



18 

the earth, the waters were gathered together on the third day,' and " dry 
land appeared," and Noah, before leaving the Ark, looked forth, " and 
behold the face of the ground was dry." 

The condition of the earth during the flood, was the same as at that 
period of the creation prior to the third day, when the dry land appeared, 
and in all probability, when the face of the ground was dry ; after the 
flood it was in much the same condition as at the creation. Here, then, 
is Noah in a position similar to Adam, so far as the face of the earth is 
concerned, and morally in the same condition as all the evil influences 
which surrounded him before the flood had been washed away. He was 
equally as secure as Adam from the temptations of the Devil, and ex- 
posed to the same danger from him. He was forewarned by tradition, of 
the manner of attack upon bis progenitor — was in a measure fortified by 
his experience in the conflict, and consequently more strongly entrenched, 
if he had been approached from the same direction, and assailed by the 
same instrument. But this was not the case. The wiley foe approached 
him from another direction, and assailed him with a new and diff'erent 
weapon. Drunkenness was unknown before Noah was drunk. The dis- 
covery of this state is imputed to him in history, and of the correctness 
of the imputation there can be no doubt, as it is not mentioned as one of 
the many sins of the antideluvians. 

It is held that he was ignorant of the effects which would follow the 
use of the juice of the grape, and consequently, innocent. But the ques- 
tion will naturally present itself, if so, why should he and his descendants 
be the sufferers for the use of an article, the effects of which he was igno- 
rant when using. The same question might be asked in reference to 
Adam, as he was ignorant of the effects of eating the forbidden fruit ; 
but it would be answered, he was commanded not to eat it, and told that 
the day " he eat thereof he should surely die." This is true ; neverthe- 
less he did eat of it. 

The reason he gave why he eat of it, was because the woman gave of 
the tree and he did eat. He was ignorant of the result. He knew not 
what death was, either physical or spiritual, and it was only after he had 
broken the law, that he had a knowledge of the penalty attached to it. 

Physical and moral laws are daily broken by individuals who are 
ignorant of the penalties attached to them, and often know not why they 
are suph sufferers. Children often suffer from the violation of laws by 
their parents. We are all sufferers from the transgression of our first 
parents- — from the transgression of Adam' and from the transgression of 

"Thou art sad, O! denison of earth, for pains, diseased and death 
But remember, thy hao4,h.ath, egiriied, them ; grudjfw not at the wages> 
of tby doingi^ 



1$ 

Tliy gtiUt &iid 'tliy father's guilt imist bring many sorrows in tlietr 
company. 

And if thou wilt drink sweet poison, doubtless it shall rot thee to the 
core. 

The time has not yet come when, *• if the father eat sour grapes, the 
children's teeth shall not be set on edge." 

There was bat one way for Satan to beguile our first parent, and that 
way he had wisdom enough to discover. It was by entering into the ser- 
pent and making it hold conversation with the woman. She was, no 
doubt, delighted to find some other with whom to converse besides Adam. 
Her curiosity was excited, and she was glad to hear his teachings. Tlie 
serpeut being instigated by the devil, first introduced preaching, and by 
this means he reached the woman and by the woman he reached the man. 
The devil is always supposed to approach and beguile his victims by some 
means pleasing to them, of which they are particularly fjnd. Etc had 
been sometime acquainted with the serpent ; it was, perhaps, one of her 
special favorites. It was more intelligent "than any beast of the field." 
She had set her heart upon it. Its beauty, grace, and intelligence awak- 
ened her admiration, and when it appeared to her in the garb of a friendly 
teacher, and by insinuating questions and arguments, induced her to inves- 
tigate the subject, she saw (by a perverted vision) that the tree was '* a 
tree to be desired to make one wise." She had no thought that her 
teacher, the serpent, was to deceive her and make her the instrument of 
Adam's transgression; but it was chosen and used by Satan, and as he 
supposed, with complete success. In the serpent, in this transaction, was 
satan himself In considering this subject, and comparing the similarity 
between the fall of Adam and that of ISoah, it must be borne in mind 
that the command was to the man, " And the Lord God commanded the 
man saying, of every tree of the garden thon mayst freely eat. But of 
the tree of knowledge, of good and evil, thou shalt not eat of it for in 
the day thou eaiest thereof, thou shalt surely die.'* 

This command was given unto Adam before the Lord God caused a 
deep sleep to fall upon him — before he made the woman and brought her 
unto him. If, therefore, Satan had succeeded in beguiling only the 
woman, he would have failed in his purpose, as the transgression consisted 
not in the woman eating of the fruit alone, but of the man eating thereof. 
*' Adam was not deceived, but the woman being deceived was in the trans- 
gression." The woman, therefore, was Wiq potent means which Satan, by 
the instrumentality of the serpent, used to overthrow Adam. 

Satan had made his selection of the means to accomplish his ends, and 
thought he had succeeded So far as his wisdom cOald see, he had, and 
he laughed in triumph over his supposed success. If Satan had the power 
ufter the creation to enter a living creature, {tht serpent) he undoubtedly 



Would have, and did have, the power after the flood, to enter an inani- 
mate substance, (the wine). Noah had been acquainted with the vine 
and its productioas before the flood — had eaten of the grape and drank 
of its juice, without its producing drunkenness. It might have been in 
its pure original state, a particular favorite of his; one of those luxuries 
which his thoughts dwelt upon and heart longed for. It was, conse- 
quently, selected by Satan for his overthrow, and the fact that there was 
no command to Noah not to drink, as there was to Adam not to eat, did 
not make his act an innocent one, when by the wiles of the devil he was 
led into a state which it was not natural to be in — a state into which 
God never designed he should be. Satan took advantage of his inordi- 
nate love of this article, and selected it to effect his downfall. This was 
the weak point of his fortification. It was easily reached and carried. 
The robe of righteousness fell from him, and he was in his tent uncovered 
before God and man. 

Secondly. The similarity of the means used by Satan to introduce sin 
into the world, and by the Almighty to overcome and eradicate it. 

The conflict between the powers of light and darkness is a spiritual 
conflict. The rebelion of Satan was a spiritual rebellion, and he was 
spiritually overcome in heaven by the Lord God of Hosts, and cast out 
into a place prepared for him and his angels, within which they have un- 
protested sway; but when they pass beyond its boundary, which they 
have power to do, they meet with opposition in proportion to the light 
or darkness which prevails in the territory which they invade. "Why the 
devil was not destroyed, or annihilated, is a question involving the indes- 
tructibility of spiritual beings, whether good or bad. 

The object of God is not to annihilate the devil, but to destroy his 
works. And the great wisdom, power, justice, love, and mercy of the 
Almighty, are wonderfully displayed in the formation of man, his down- 
fall in Adam, his destruction by the flood (save eight persons,) his second 
fall by the sin of Noah, and his final redemption through our Lord Jesus 
Christ. The creation of man was to show to the spiritual world, includ- 
ing the world of darkness, the power, the love, and the mercy of God. 
Man was made a free agent, having the power within himself to do or 
forbear. But he was made spiritually less wiley, and less powerful than 
Satan, and Satan caused him to transgress. 

The Almighty adapts the same means which Satan had chosen, the 
woman^ and by the power of the Holy Ghost, makes her the instrument 
for the redemption of the world, through our Lord and Saviour. And 
as Satan had used preaching by the persuasive eloquence of the serpent, 
so G od adapts peacking. Thus using the same means for the accomplish- 
ment of his designs which Satan had selected for himself, showing to the 
inhabitants of «arth of heaven and hell, His majesty, wisdom > and power. 



21 

Nothing could so fully illustrate the superior power of G-od, as his taking 
the weapons which Satan had chosen to bring sin and death into the 
world, and using them to overcome and eradicate their power. " Great 
is our Lord and great is his power ; yea, and his wisdom is infinite." 

That nature or state of the juice of the grape, which produces drunk- 
enness, is a condition into which it was originally brought by the devil 
getting into it, and its state or condition was changed from what it was 
before he entered it, the same as the condition of the serpent was changed 
after he entered that, and they both will continue to be changed until we 
are permitted to drink " the fruit of the vine " as it was before the flood, 
" new in the kingdom of God.'' The result of drunkenness upon Noah 
was the same as it is upon individuals of the present day. It produced 
first, the loss of the robe of righteousness, then cursing, and then slavery. 
Its result is the same now. Those who are most frequently drunk are the 
most debased. Most lavish with their curses, and *'of whatsoever a man 
is overcome, of the same is he brought in bondage." Slavery originated 
in drunkenaess. "Cursed be Canaan," is the counterpart of, *'thon art 
cursed above all cattle." " Cursed is the ground for thy sake." The 
curse follows sin as certain as night succeeds to-day. 

It has been held that slavery is a divine institution. It is the same 
as any other sin — a divine institution — permitted by God for his own wise 
purposes ; limited, controlled, punished, and finally, as every other sin, 
overruled in a way worthy of his character, as the Maker and Ruler 
of all. 

As slavery originated in drunkenness, so by drunkenness it was, in this 
country, overthrown. The rulers of the South were, drunk when they 
inaugurated the slave holders rebelion, not only with wim from the juice 
of the grape, but with the wine of God's wrath. ** I will make drunk 
her princes and her wise men, her captains and her rulers, and her mighty 
men." They were so completely drunk that they made but poor use of 
their natural reason. They were in the same condition as ordinary drunk- 
ards, unable to discern even the immediate results of their intemperate 
acts. 

The Montgomery laugh in 1861, at a time when this country was 
overcast by a cloud that foreshadowed a terrible and bloody conflict, was 
the laugh of an assembly of drunkards. The laugh of men self-bereft of 
that exalted quality which distinguishes the pure and lofty from the de- 
based and demoniacal. 

" O thou invisible spirit of wine," aa we have " no other name by which to 
call thee. 
We'll call thee devil." 

God in his wisdom often chooses the same means wiiich causes eTii to 



;g2 

o^ercoin^ Und er«tdifcate it. *rhife we ^li iSnd itiall his teoTal gotfetnifiei'nt 
of the world. He ** heals similar with similar." 

" The weapons of evil are tuhied agaiiiist itself, fighting under better 
banners." 

But man must overcome evil with ^ood. The higher his position as 
a statesman, or ruler, the greater the obligation resting upon him to 
" abstain frota all appearance of evil," a,nd particularly froto the evil of 
drunkenness. Noah was a great man, second in im lortance and position 
only to Adam. Chosen by God for the grandest and most sublime un- 
dertaking for which he has chosen man— excepting the man Christ Jesus. 
The e'V^il resulting from his drunkenness was in proportion to his position 
cOirespondingly great. Thus it is with tfi'en iww. The evil resulting 
ffom their intemperate habits is great in proportion to the positions they 
occupy. It is not possible for an ordinary man, much less one occupying 
an exalted public position, to know by looking into the future what will 
be the tesult of his drunkenness. The act of getting drunk may be 
thought a pleasant pastime, but it matters btit little what a man may 
think in such cases. His thoughts do not alter the result of his acts. 
He may have bo intention, no design to inj^ure himsfelf, or inflict an injury 
On others, or impair the moral fabric of which a mighty nation is com- 
poised, or sap the foundation which Upholds and sustains it. But a man's 
intentions do not alter the result of his acts. It matters but little to the 
public what a man's intentions are, whiether they iare good or bad. It is 
his acts with which they have to do, and they will naturally inquire into 
xhQ rtsults of those acts. 

As with the man, so with the nation; its greatness consists in its 
moral grandeur, and it is a question for consideration whether the ilaoral 
g^6\vth of our country has not been retatdfed by the use of intoxicating 
te^ev^tages by those occupying exalted positions of trust and power. 

The sins of a nation must and will be punished. They are punished 
4tt¥e. We know this, for We have seen and experienced it. 

lii Ivhat <lo the sins of a nation consist ? They nndoubtedly consist 
in the immorality and depravity, the misconduct and misdeeds of those 
iti office. Men in the lowly walks of life are i^sponsiWe only in so far 
as they have beeti instrumental in elevating those who, by their mbM 
depravity, are nnfit for exalted pnblic positions. That the sins of the 
I'ulers of nations are visited Upon the preople, is evident. 

" And David spake unto the Lord when he saw the angel th^t smote 
the {people, and said, Lo, T have sinned, and 1 have done wickedly, but 
these sheep, what have they done 1 " It is our duty to inquire into " the 
why and wherefon of things," The cause and effect. The act and its 
results. But who can tell what is to be the final result of the acts of a 
mangfren to strong drink, Who, occu|>yitig the liighieBt position in the 



23 

gift of the greatest, people on, earthy gives waj to. an infirmity so debasing 
as drunkenness. 

If like causes produce like effects, and it is right to reason, that they 
will — then if the drunkenness of Noah, who occupied in his day, th^ 
highest position, was followed by a fearful and abiding curse, and if the 
nation over which David ruled, the greatest in his day, was for his sins 
visited with sadness, mourning, and a swift pestilence, why should not 
equal punishment be visited upon a nation not less enhghtened or exalte^ 
for the sins of its magistrates and rulers. " Of all the dispositions and 
habits which lead to political prosperity, Religion and morality are indis- 
pensible supports. In vain would that man claim the tribute of patriot- 
ism who should labor to subvert these great pillars of human happiness, 
these firmest props of the duties of men and citizens. And let us with 
caution indulge the supposition that moraUcy can be maintained without 
religion. Whatever may be conceded to the influence of refined education 
on minds of peculiar structure, reason, and experience, both forbid us to ex- 
pect that national morality can prevail in exclusion of religious principle." 
Th^ people of Israel, as they journeyed through the wilderness, were 
bitten by fiery serpents, ** and much people of Israel died." " And the 
Lord said unto Moses , make thee a fiery serpent and set it upon a pole, 
and it shall come to pass that every one that is bitten, when he looketll 
upon it shall live.'' This is a striking instance on record that the same 
means are used, both to destroy life and health, and to restore and estab-i 
lish them. 

Alcohol is the fiery strpent that lurks in our pathway as we journey 
through the world's wilderness to the promised land of Canaan, and 
much people are bitten by it and die. " There is not a house where ther^, 
is not one dead." At the corners of the streets, in the highways, aiad, 
byeways of life, we see them with the bite of the serpent upon them. The 
poison is rankling and boiling in. their veins, and their fiery appear^^nce 
tells us that the serpent's fangs have been too deeply fastened upon them 
— that the virus of his tooth has reached their vitals. How can they be: 
saved? There is none other name under heaven given among mem, 
whereby we must be saved but the name of Christ, coupled with ache^- 
ful and faithful compliance with his Holy ordinance, and, a strict obedjl- 
ence to the living command, *' Drink ye all of thisP 

•* As in the life of Adam was hid the seed of dtaih^ so in the dtaih of 
Christ was the seed of life to all who believe in Him. This seed is 
planted in every soul, but requires /<5ti^A in the son of Righteousness and 
baptism to make it bring forth fruit, the same as the seed in the earth 
requires the natural sun and moisture to cause it to spring up and present 
to our view, " first 4he blade, then the ear, and then the full corn in the 
ear." 



24 

As Adam sinned by eating the forbidden fruit, so we are to be deliv- 
ered from sin by obedience to the command, *' take and eat this.'* 

If we break the command to eat, we are in the same condition as 
Adam, who broke the command not to eat. 

As in Noah, sin re-entered the world by '* the juice of the grape," so 
in Christ, "by the juice of the grape," chosen by Him as one of the 
holy emblems of His love for sinners, is sin to be overcome and eradica- 
ted, *' for as oft as ye drink of this ye do shew forth the Lord's death 
until He come." 

Our Lord evidently had the institution of the Last Supper in view, 
and the use of wine, not only as an emblem of His love for sinners, but 
as a means for their redempiion, when at the marriage supper in Cana 
of Gallilee, he was notified they li i no more wine, be said, "ijine hour 
is not yet come." The hour when he was to bless and dedicate the wine 
— an article containing within itself an inviiible spirit of evil — a chosen 
weapon of the Devil — as a means whereby His blessed life and works 
were to be commemorated through all time, and eventually the works of 
the devil effectually annihilated and destroyed. The hour when He was 
to take the devil's own instrument, and with it inaugurate an apparently 
feeble, but actually a grand, far-reaching, comprehensive and aliwise 
rite, as a part of the original plan of salvation. 

When the governor of the feast tasted the " water that was made 
wine," which came from the water pots of stone, after the manner of the 
purifying of the Jews," he was the recipient of an astonishing joy — a 
gladness thrilled him which he had never experienced before. The 
'* good wine" which he had just tasted was of the Christian dispensation, 
while that *' worse *' wine which he had before been drinking, was of the 
Jewish dispensation. 

This, our Lord's first miracle, was emblematical of that union which 
water and wine were ultimately to produce among His followers^ — those 
who are partakers of the benefit of the sacrament of Bapiism and the 
Lords Supper. It foreshadowed the anion of Christ and his Church, 
the final union of all Christians, when "the marriage of the Lamb is 
come, and his wife (the Church) hath made herself ready, arrayed in fine 
linen, clean and white, for the fine liaen is the righteousness of saints." 

" Great God with wonder and with praise, 
On all thy works I look, 
But still thy wisdom, power, and grace, 
SMne brightest in thy Book." 



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